Once upon a time, long long ago, on a faraway
planet, there lived a good God. . . . Because Jesus was recreated from a
satanic being to an incarnation of God, you too can become an incarnation - as
much an incarnation as was Jesus of Nazareth! And, as an incarnation of God,
you can have unlimited health and unlimited wealth - a palace like the Taj
Mahal with a Rolls Royce in your driveway. You are a little messiah running
around on earth! All it takes is to recognize your own divinity. Hank
Hanegraaff (summarizing the Word-Faith teaching)

It seems our
friends, the book writers, have invented an entirely new theology called the
"born again Jesus" built upon a conglomeration of quotations taken from 6 or 7
ministers, pulled out of context and combined as though we all believed
identically the same thing or were even speaking about the same subject when
quoted (which, in some cases, we were not). And the reader is told we all
believe this "born again Jesus" theology, believe exactly alike about it, and
we're all heretics. Yet I am diametrically opposed to some of the doctrines
held by those who are quoted on the same page as me! Kenneth E. Hagin

He who
gives an answer before he hears, It is folly and shame to him.
Proverbs 18:13

If we are to
evaluate the Word-Faith teaching, we first need to understand it. As Solomon
counseled, "He who gives an answer before he hears, it is folly and shame to
him" (Prov. 18:13). We need to grasp the Word-Faith theology as a whole and
understand how it all fits together from the perspective of the Word-Faith
teachers if we are to make an intelligent decision as to whether it is
biblical. Moreover, we need to look at the movement from all sides and consider
it from every relevant angle in order to make our assessment as complete and
balanced as possible. In this chapter I will set forth an agenda for such a
complete assessment and then explain the Word-Faith teaching in order to make
its basic message understandable.

The Roots, Shoots, and
Fruits

A complete evaluation of any movement's teachings requires
that we look at three aspects of the teachings, which may be called the roots,
shoots, and fruits of a doctrine.

Exposing the Roots The
roots of a doctrine are the sources or origins of the teachings. Did the
ideas come from the Bible? Did they come from the biblically based teaching of
a sound Christian teacher? Did they come from a source that is clearly cultic
or non-Christian? Or did they come from a mixture of all three types of
sources? If certain ideas can be traced to non-Christian or cultic roots, how
were these ideas transferred?

An examination of the "roots" of a
teaching is never sufficient by itself, because non-Christians, after all, can
express truths and can have genuine insights. It is perfectly fine for a
Christian teacher to "plunder the Egyptians" by taking over ideas or
formulations found in non-Christian thought and putting them into a soundly
Christian context. So we must be careful not to argue that a particular
doctrine is false merely because a cultist or other non-Christian
advocated it. In logic this is called the genetic fallacy - attempting
to dismiss an idea on the basis of its genesis, or origin.

William
DeArteaga, in his book defending the Word-Faith movement, claims that Daniel R.
McConnell's critique of the Word-Faith teaching commits the "genetic fallacy"
by arguing that "Hagin derived his teachings from Kenyon, who in turn was
associated with the Metaphysical movement." DeArteaga calls this error "the
pharisaical objection of origins," referring to his belief that the Pharisees
erred by rejecting any workings of the Spirit that contradicted their theology
or which they could not explain. This is an odd theory: the Pharisees never
criticized Jesus' teachings for supposedly deriving from a suspect source (say,
that Jesus got his ideas from the pagan Greeks). They did accuse him of having
a demon (Matt. 9:34; 12:24; John 7:20; 8:48, 52; 10:20), but this is a "genetic" argument of a very different
sort! Setting aside this strange reference to the Pharisees, DeArteaga's
criticism overlooks the fact that McConnell explicitly denies trying to
discredit the Word-Faith teaching by a simple exposé of its origins:

The historical origins of
the Faith movement are not enough, however, to justify the charge of cultism.
That would be an example of theological guilt by mere historical association.
To prove cultism requires that it be demonstrated in no uncertain terms that
the beliefs and practices of the contemporary Faith movement (not just those of
Kenyon) are both cultic and heretical.. . . The Faith movement is cubic not
just because of where it comes from. but also because of what it
teaches.

DeArteaga elsewhere
shows that he does take the question of the origins of the Word-Faith teaching
to be relevant. In answer to McConnell, he argues that Kenyon's doctrines of
revelation - knowledge and of the Christian life are not really Gnostic at all
but are instead rooted in the theology of the apostle Paul.

If the
genetic fallacy is to be avoided, then why examine the roots at all? There are
two reasons for doing so. First, sometimes teachers will misrepresent the
source of their teachings in order to exaggerate their own originality or
because the true sources are a potential embarrassment to them. In some cases
professing Christian teachers have been known to plagiarize whole sermons or
books from various cultic or questionable sources. Obviously, if they pass off
as new insights or revelations from God ideas that they actually lifted word
for word from a non-Christian or cultic writer, this constitutes a serious
problem. Exposing these teachers' lack of honesty in this area serves its own
purpose independent of evaluating the teachings themselves.

Here
again, DeArteaga argues that McConnell has criticized Kenneth Hagin unjustly by
accusing him of plagiarism. According to DeArteaga, "McConnell also accuses
Hagin of passing off his theology as pure 'revelation knowledge' without
any credits to human sources" (emphasis added). DeArteaga points to the
preface of The Name of Jesus in which Hagin acknowledges drawing on
Kenyon's The Wonderful Name of Jesus as proof that McConnell is wrong.
Yet McConnell himself quotes Hagin's preface and comments, "This is one of the
few candid, direct acknowledgments of Kenyon to appear in any of Hagin's
writings." McConnell also observes that "Hagin demonstrates the ability to give
credit where credit is due with regard to the sources that he drew on to
develop a particular idea," except concerning those sources from which
he plagiarized extensively. His contention is simply that Hagin's repeated,
massive plagiarism of the writings of Kenyon, along with those of John A.
MacMillan, demonstrate that Hagin's claim to have learned the Word-Faith
teaching directly from visitations and revelations from God is patently false.
DeArteaga's criticisms of McConnell in this matter are not cogent.

Second, identifying the source of someone's questionable doctrines can aid us
in pinpointing the real problems in those doctrines. If certain doctrinal
errors have been taught before and have been answered by sound Christian
teachers, then finding these antecedents can be very helpful in identifying and
refuting the errors. Discovering the true roots of the Word-Faith teaching,
once it is shown to be unbibilcal and damaging to authentic Christian faith,
will then aid us in getting to the core of the problem. It will also enable us
to be better on guard against similar errors in the future.

Again, we
do not expose the roots of a doctrine to prove it false. We examine the roots
to help us diagnose the problems and prescribe a cure.

Examining
the Shoots The second aspect of any doctrine is the substance or idea
of the doctrine itself. This is what for convenience I call the shoots,
though it would be more precise to talk about the trunk and branches. More
technically, the shoots of a doctrine are the doctrine itself as a doctrine -
what the doctrine says in theory and the arguments or reasons given in its
support.

Most of the time, we identify a tree by its shoots. That is,
we can usually tell what sort of a tree it is simply by looking at its overall
appearance as shaped primarily by its trunk and branches. A quick glance at the
shoots of a fir tree is enough to determine that it is not an oak.

Examining doctrines is often not as easy, of course, because doctrines are not
tangible entities that can be perceived with a single glance. What we purpose
to do in examining a doctrine, though, is not merely to identify it but also to
evaluate its soundness and strength. When examining a tree, for example, we
would check various branches to see if they are strong and well connected to
the trunk. If there was some doubt about the health of the tree, we might cut
through the bark to examine the interior of the wood. When examining a
doctrine, we would test its soundness and strength by examining the reasoning
used to support the conclusion and seeing if that reasoning is firmly based on
the Bible.

Examining the shoots, then, comes down to comparing the
contemporary teachings with the teachings of the Bible. The Word-Faith teachers
tend to resist this kind of critical examination, offering various reasons why
their teachings should not be critiqued. I have evaluated these objections to
doctrinal discernment in Orthodoxy and Heresy. Here I will point out
simply that this sort of study is strongly encouraged in the Bible itself (see
Matt. 22:29; Acts 17:11; 2
Tim. 3:16). It is the basic method used by Christians throughout the
centuries to test novel and controversial teachings as they have arisen in the
church.

Looking at the Fruits The third and final aspect
of testing a doctrine is to look at its fruit. This test is perhaps the
best known because of the words of Jesus regarding false prophets: "You will
know them by their fruits" (Matt. 7:16, 20).
Unfortunately these words are among the most abused words in Scripture. They
are all too commonly cited to prove that testing someone's teachings by
comparing them with Scripture is either unnecessary or illegitimate. Yet this
claim is itself a doctrine that people try to prove by citing Scripture!

What Jesus says here is absolutely true: One can know a false prophet by
his or her "fruits." We need to ask, though, what is included, and what is not,
in these fruits. One thing Jesus makes very clear in the context is that
prophetic utterances and miracles are not included (Matt. 7:22). This is important because Word-Faith teachers
and those who support them often point to stories of healings, apparent
supernatural revelations, and other amazing incidents as proof that God has
blessed their ministry. But Jesus specifically excludes such things from
the "fruits" by which we would be able to tell a false prophet from a true one.

On the other hand, Jesus does not discourage testing doctrines by
comparing them with Scripture. Indeed, his focus is not on the truth or falsity
of a particular doctrine but on the divine calling of a professed prophet. The
purpose of the test is to tell apart true and false prophets, both of whom seem
to speak in the name of the Lord (Matt. 7:21-22). The
implication is that a true prophet must represent the Lord truly both in word
and in action. Thus the point here is not that true prophets can say
anything they want as long as their outward lives are good. Rather, it is that
a prophet is false if his fruit is evil, no matter how good or true his words
seem to be.

A short while later in the same passage, Jesus contrasts
the wise person with the foolish person. The wise person acts on Jesus'
words, while the foolish person fails to do so (Matt.
7:24-27). The implication is that one may and should compare people's
actions to the words of Jesus to see whether their actions are wise or foolish.

One bad fruit that is always produced by false prophets is confusion
and division. When false prophets come along and teach false doctrines or make
false claims, it is their fault when confusion and division ensue. It is
certainly not the fault of those who oppose their unbiblical teachings.

The sum of the matter is this. The test Jesus sets forth in Matthew 7 is
intended to expose false prophets. It is not the only such test, but it is a
valid and crucial test. It cannot be used to avoid responsibility to teach
doctrine that is faithful to the same Bible in which this test appears. False
and unsound doctrine always contradicts biblical doctrine and results in bad
fruit.

On Defining the Word-Faith Teaching

Before explaining the Word-Faith teaching, I need to say some things about the
approach taken here. In discussing this subject with advocates of the
Word-Faith teaching and with its critics, I have learned that how one
approaches the discussion virtually determines whether communication and
understanding will ever take place.

Is There a "Word Faith
Teaching"? Some people object to any critique of the "Word-Faith
teaching" on two grounds. First, it is sometimes said that the Word-Faith
teachers are evangelists, healers, prophets, or pastors, not teachers or
theologians, and that they should not be judged as if they were theologians.
Second, it has been argued that the critics of the Word-Faith movement have
created a straw-man "Word-Faith teaching" from statements taken out of context
or shoe-horned into a theology that none of the Word-Faith teachers espouse. We
are told that the Word-Faith teachers differ markedly on a number of doctrinal
points, so that the doctrine attributed to them as a group is an artificial
construct of the critics' own imagination.

It is, of course, true that
none of the Word-Faith teachers is a systematic theologian or even a methodical
teacher whose theological "system" is easily encapsulated from his writings.
This does not mean, however, that the Word-Faith leaders are not teachers.
Whatever they may see as their primary calling, when they regularly present
teaching on matters of Christian belief, they make themselves teachers. It is
silly to say that individual - articles, and disseminate video and audiotapes
of their messages on doctrinal topics are not teachers.

In any case,
at least some of these men do claim to be teachers. Kenneth Hagin, who
claims that his primary calling is to the ministry of a prophet, also claims to
serve in the ministry of a teacher. Thus it is perfectly appropriate to hold
the Word-Faith teachers to a higher standard of doctrinal accuracy than we do
persons in ministry who do not presume to teach doctrine (James 3:1).

As for the second objection, it simply
is not true that the Word-Faith teachers have no theological system. The lack
of a formal Word-Faith "systematic theology" does not mean that there is no
structural or thematic unity in their teaching. If a Word-Faith teacher's
teaching is at all coherent or consistent, it should be possible to systematize
his teachings in order to bring out its coherence and essential ideas. If such
systematization is not possible, it only goes to show that his teaching is
chaotic and therefore that he is a poor teacher.

Kenneth Hagin has
complained that the theology attributed to him and other Word-Faith teachers is
an invention of the critics (see the quotation at the beginning of this
chapter). Hagin's objection has some justice, but the legitimate point he is
making should not be exaggerated. There is a core of doctrinal teaching that
makes the Word-Faith movement distinctive and identifiable, a core of teaching
to which the Word-Faith televangelists generally subscribe and that sets them
apart from other Christian traditions. I agree that some of the critics of the
Word-Faith teachers have erred in superimposing on the Word-Faith movement a
greater degree of unity than is actually there. But the error of this extreme
does not justify the opposite extreme of denying any distinctive doctrinal
unity in the movement.

In this chapter, then, I will attempt to state
that core theology of the Word-Faith movement. It may be that some Word-Faith
advocates will disagree somewhat with the way their doctrine is presented here,
but I believe that overall this presentation of the Word-Faith theology is
accurate and representative of their teachings.

How Shall the
Word-Faith Teaching Be Defined? It is easy to make the Word-Faith
doctrine sound silly or absurd. Indeed, one can do so by just stringing
together a number of the more colorful statements that have been made by
Word-Faith teachers. When critics of the movement do this and then fill in the
gaps with their own interpretative embellishments, the result is a caricature.

This is the problem, as I see it, with the way in which the
Word-Faith teaching is represented in the section titled "Once Upon a Time . .
." in Hank Hanegraaff's Christianity in Crisis. Hanegraaff himself makes
the following admission in a prefatory note in very small print:

The following tale is a
composite of the erroneous teachings of individuals like Benny Hinn,
Kenneth Copeland, Kenneth Hagin, Frederick Price, and many others. While not
all the Faith teachers hold to every aspect of this tale, they have all made
substantial contributions to both the production and the proliferation of these
aberrations and heresies. (emphasis added)

What Hanegraaff fails to acknowledge,
unfortunately, is that none of the Word-Faith teachers "holds to every
aspect of this tale." The "composite" fails to represent accurately the views
of any of the Word-Faith teachers, because none of them holds to the
whole thing. Moreover, some of the elements of this "composite" are not held by
any of the Word-Faith teachers but are Hanegraaff's own imaginative and
colorful additions. Hanegraaff describes the Word-Faith teachers' God as hoping
to get "lucky." He describes the Jesus of the Word-Faith teaching as becoming
"a satanic being" when he died. He claims that the Word-Faith teaching asserts
that Christians can have "a palace like the Taj Mahal. . . . All it takes is to
recognize your own divinity." These descriptions, however, make the Word-Faith
movement sound more akin to Eastern religions or the New Age movement than it
really is. In truth none of the Word-Faith teachers ever talk this way.

This way of presenting the Word-Faith teaching, while it has shock
value, unnecessarily offends those who embrace the Word-Faith teaching. Just as
we would not want our beliefs to be misrepresented, we must be careful not to
misrepresent the beliefs of those in the Word-Faith movement (Matt. 7:12). When they hear the views of their favorite
televangelists being exaggerated or sensationalized, they use that to dismiss
out of hand the many valid criticisms of the Word-Faith teaching that critics
offer.

We must never lose sight of the fact that many persons do,
after all, find in the Word-Faith doctrine a convincing and coherent message. I
will therefore be presenting the teaching in such a form as I think a
systematically minded advocate of the Word-Faith teaching might articulate it.
What I have attempted to do here is to set forth the Word-Faith teaching in the
best possible light, focusing on the most prominent and essential
aspects of that teaching. This way, what is being refuted is not the
worst possible representation of the teaching but the doctrine at its
best.

I hasten to add that the more colorful and extreme ideas
that have been taught by Word-Faith teachers are certainly, in and of
themselves, fair targets for criticism. I will be critiquing some of them in
this book. But these more outlandish ideas need to be placed fairly in
the context of the Word-Faith teaching.

In order to be as fair to the
Word-Faith movement as possible, I will base my exposition of its teaching
solely on the words of Kenneth Hagin and Kenneth Copeland. Since these two men
are the undisputed leaders of the Word-Faith movement, any doctrine to which
both of them subscribe may be safely regarded as part of the Word-Faith
teaching. With one important exception, I have avoided mentioning in this
summary any doctrine taught by only one, and not the other, of these two men.
Persons who acknowledge Hagin or Copeland as teachers and who accept the
general ideas of the Word-Faith teaching, even if they deviate in one or a few
particulars, may also be regarded as part of the Word-Faith movement.

What follows, then, is a summary of the theology of the Word-Faith movement,
including the doctrinal issues that will be explored later in this book.

Human Beings Are Spirits

Basic to the Word-Faith
theology is a particular understanding of human nature as spirit, soul, and
body. Spirit is more real than the physical, according to the Word-Faith
teaching, and therefore the spirit is the real person. It is the spirit that is
made in God's image, allowing the Word-Faith teachers to conclude that human
beings are exact duplicates of God, or little gods.

Furthermore, it is
the spirit to which God communicates (not the mind), and the spirit that is
supposed to control the soul and especially the body. The problem with the
human race is that we are allowing our bodies to control our lives, or our
reason to dictate to our spirits, rather than having our spirits take control
over our whole beings. This is fundamental for the Word-Faith teachers, since
in their view we should disbelieve our senses when they tell us we are sick or
poor, and disbelieve our reason when it tells us that the Word-Faith teaching
is illogical or false (see chapter 6).

God and Humanity

According to the Word-Faith teachers, God is much more like a man
than Christians generally have supposed. God is a God of faith; he created the
world by faith and accomplishes all that he desires by believing in his heart
and speaking the word of faith, thereby bringing things into existence (see
chapter 7).

There is another respect in which Word-Faith teaching
makes God more like a man than is traditionally thought. Although God is in
essence a spirit, the Word-Faith teachers hold that God, like human beings, is
spirit, soul, and body - albeit a "spirit body" (see chapter 8).

Likewise, the Word-Faith teachers insist that human beings are much more
like God than Christians have usually believed. Our creation in God's image is
interpreted to mean that we exist in God's "class" as the same kind of being as
God, though on a smaller scale (as "little gods"). Moreover, the purpose of the
coming of Jesus was to restore humanity to godhood by creating a new race of
humans who, like Jesus, would be God incarnate (see chapter 9).

Humanity's potential as little gods was, according to the Word-Faith teaching,
thwarted by the fall. Adam forfeited his status as the god of this world by
obeying the devil and thereby making Satan the god of this world. In sinning,
Adam gave Satan legal dominion over this world and passed Satan's nature of
death, with its corresponding symptoms of sickness and poverty, down to the
rest of humanity (see chapter 10).

Jesus Christ

To correct the situation arising from the fall, God, according to Word-Faith
theology, implemented a strategy for reclaiming dominion from the devil. The
centerpiece of this strategy was his becoming a man. Although Word-Faith
teachers affirm that Jesus Christ was God incarnate, their understanding of
what this incarnation meant is in some respects highly unusual.

First, all Word-Faith teachers argue that Christians are just as much
"incarnations of God" as was Jesus Christ. This implies that "incarnation" in
Word-Faith teaching does not mean the same thing it means in traditional
Christian usage. Much of what the Word-Faith teachers say suggests that in
their view anyone who is indwelled by the Spirit is an incarnation.

Second, Word-Faith teachers are not altogether clear as to whether it was the
preexistent, eternal Son of God who became incarnate. Some Word-Faith teachers,
such as Hagin, seem to assume this traditional, biblical view. Others, though,
notably Kenneth Copeland and Charles Capps, teach that the Word that became
incarnate was God's Word of promise that he would redeem humanity, and that
this Word was "positively confessed" into personal existence by the Virgin Mary
(see chapter 11).

The Word-Faith teachers also have a distinctive
view of what Christ did to effect our salvation. In their view, what Jesus did
that was unique was to die, not merely physically but spiritually as well (thus
taking on himself Satan's nature), and go to hell. There, they say, he was
"born again," rising from the dead with God's nature (which, it is sometimes
implied, he had lost in dying spiritually). By doing so, the Word-Faith
teachers argue, Jesus paved the way for us to be born again and exhibit God's
nature in our lives (see chapter 12).

As has already been mentioned,
the Word-Faith teachers tend to interpret the incarnation as the prototype of
God's Spirit dwelling in a human being. In this sense, they insist, Christians
are as much an incarnation of God as was Jesus Christ. This lends support, in
their view, to the claim that all Christians ought to be able to overcome
difficulties in their lives and perform miracles in just the same way Jesus
did. In principle any of us can do anything that Jesus did on earth (see
chapter 13).

Faith, Prayer, and Confession

The
distinctive ideas about God and man in Word-Faith theology are the basis for
its views on faith and prayer. Faith is not only believing what God says but
also believing that we have whatever we say. Prayer is not only speaking to God
but also speaking to things and circumstances and commanding them to do as we
say. This is the basis for the concept of positive and negative confession, the
idea that what we believe and say, whether good or bad, will happen for us (see
chapter 14).

On the basis of a positive confession - itself based on
faith that we are divine spirits created and redeemed to rule our circumstances
by speaking words of faith - Word-Faith theology says we are to obtain health
and wealth. Since Christ died to free us from the curse of the law, reason the
Word-Faith teachers, this must mean that Christians need no longer accept
sickness or poverty in their lives. Christians ought to live in divine health
and wealth as testimony to the power of God and as evidence that they are
children of God (see chapter 15).

This is the Word-Faith theology to
be studied in this book. For the most part, my focus will not be on the
personalities who promote these views but on the biblical teachings that are
relevant to evaluating the Word-Faith theology. However, in order to understand
the teachings fully, we need to consider how they arose and know something
about their sources. The next four chapters will deal with just these
questions.

Matthew 9:34 - But the Pharisees said, "It is
by the prince of demons that he drives out demons."

Matthew 12:24 - But when the Pharisees heard this, they said,
"It is only by Beelzebub,[4] the prince of demons, that this fellow drives out
demons."

John 7:20 - "You are demon-possessed,"
the crowd answered. "Who is trying to kill you?"

John
8:48, 52 - The Jews answered him, "Aren't we right in saying that you
are a Samaritan and demon-possessed?" - At this the Jews exclaimed, "Now we
know that you are demon-possessed! Abraham died and so did the prophets, yet
you say that if anyone keeps your word, he will never taste death.

John 10:20 - Many of them said, "He is demon-possessed
and raving mad. Why listen to him?"

Matthew
22:29 - Jesus replied, "You are in error because you do not know the
Scriptures or the power of God.

Acts 17:11 -
Now the Bereans were of more noble character than the Thessalonians, for they
received the message with great eagerness and examined the Scriptures every day
to see if what Paul said was true.

2 Timothy
3:16 - All Scripture is God-breathed and is useful for teaching,
rebuking, correcting and training in righteousness,

Matthew 7:16, 20 - By their fruit you will recognize them. Do
people pick grapes from thornbushes, or figs from thistles? - Thus, by their
fruit you will recognize them.

Matthew 7:21-22
- "Not everyone who says to me, `Lord, Lord,' will enter the kingdom of heaven,
but only he who does the will of my Father who is in heaven. Many will say to
me on that day, `Lord, Lord, did we not prophesy in your name, and in your name
drive out demons and perform many miracles?'

Matthew
7:24-27 - "Therefore everyone who hears these words of mine and puts
them into practice is like a wise man who built his house on the rock. The rain
came down, the streams rose, and the winds blew and beat against that house;
yet it did not fall, because it had its foundation on the rock. But everyone
who hears these words of mine and does not put them into practice is like a
foolish man who built his house on sand. The rain came down, the streams rose,
and the winds blew and beat against that house, and it fell with a great
crash."

James 3:1 - Not many of you should
presume to be teachers, my brothers, because you know that we who teach will be
judged more strictly.

Matthew 7:12 - So in
everything, do to others what you would have them do to you, for this sums up
the Law and the Prophets. Taken from The Word-Faith Controversy by Rob
Bowman. Used by permission of Baker Books, a division of Baker Book House
Company, copyright 2001. All rights to this material are reserved. Materials
are not to be distributed to other web locations for retrieval, published in
other media, or mirrored at other sites without written permission from
Baker Book House Company.
You can purchase The Word-Faith Controversy for a total of $15 by
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